Maimonides #3 - God's Incorporeality

If one believes that God is physical, inevitably he will feel capable of escaping Him.

Based on a series of lectures by Rabbi Yaakov Weinberg, of blessed memory.

We believe that this Oneness is neither a body nor a bodily force, nor is He subject to any bodily characteristics -- movement, rest, or dwelling -- be they inherent or by chance. Therefore the Sages repudiated [the possibility of any] cohesion or separation [concerning Him], as they said: "Above there is no sitting, standing, division, or ‘cohesion'" (a usage based on Isaiah 11:14). As the prophet (ibid., 40:18-25) said: "Who is comparable to the Almighty...?" For if He had a body, He could be compared to other bodies.

All the corporeal terms used in the Scriptures to describe Him -- such as walking, standing, sitting, speaking etc. -- are metaphorical. As the Sages have said: "The Torah speaks in the language of man."

This is the third Principle, as affirmed by the verse (Deuteronomy 4:15) "You have not seen any image," that is to say, you cannot conceive of Him as having any form because, as stated, He is neither a body nor a bodily force.

-- Maimonides, 13 Principles of Faith

THE LIMITATIONS OF TIME AND SPACE

It is necessary to understand and be aware of God's incorporeality because if God occupied space, man could be free of Him. If God occupied space, He would be limited and He would have boundaries. A physical being cannot be in two places at the same time. If the Almighty were limited in space, then man could elude His awareness. If man could elude His awareness, then God could no longer tell humanity how to act. When an individual felt like doing something wrong, he could make sure that it was dark, that he was hidden, and that he had thus escaped, smug in his confidence that God would never find out.

If one believes that God is physical, he will feel capable of escaping Him. One need not intellectually follow this logical reasoning to reach this conclusion: a human being will naturally act out the logical consequences of the concepts he believes. A man does not have to be a philosopher in order to realize these logical consequences. Without considering, he instinctively reacts from the position of his beliefs. If he takes the position that God is corporeal, that He occupies space, then he will intuitively conclude that he can hide from Him.

The Raavad (Rambam, Mishneh Torah, Laws of Repentance 3:7) disagrees with the ramification of believing that God is corporeal. He believes that man can avoid the logical consequences of his beliefs. If an individual believes that God is corporeal, he is making a significant mistake, but he can still relate to the Almighty and still be bound by His Torah. He may not feel able to escape God, even though this feeling is the logical consequences of his belief.

SPIRITUAL AND MATERIAL

Although the concept of God's incorporeality is generally understood, the parallel concept of His non-spirituality is not well known. Although God is frequently referred to as a spiritual Being, we apply the term loosely for lack of another word. If a material object is defined as being confined to time and space, while something spiritual is confined in terms of time but not in terms of space, then it must be concluded that God is neither physical nor spiritual. The Almighty is confined neither in space nor in time. All material and spiritual beings were created by Him, as it is written (Genesis 1:1): "In the beginning God created the heavens and the earth."

God is unique, neither physical nor spiritual, the Creator of both the physical and the spiritual worlds.

Our Sages learned that "the heavens" is a reference to spiritual creations, such as the angels and the "Throne of Honor," while "the earth" refers to all material existence. The souls of human beings, also spiritual entities, were likewise created. Thus, it is incorrect to describe God in spiritual terms. He is unique, neither physical nor spiritual, the Creator of both the physical and the spiritual worlds.

The verse which the Rambam cites as proof of God's incorporeality can also be applied to His non-spirituality. He quotes the prophet Isaiah (Isaiah 40:18,25): "Who is comparable to the Almighty?" If God were material, He could be compared to everything material in creation. In the same manner, if He were spiritual, then He could be compared to anything spiritual in creation. Neither comparison can be made, for there is no relationship of any kind that could describe His being the Creator. We can understand Him only in terms of the Creator-creation relationship.

Yet the Rambam's third Principle deals only with God's incorporeality. Why doesn't it include the aspect of His non-spirituality? What is the difference between the significance of His incorporeality and the significance of His non-spirituality?

As we have defined the Rambam's conception of the Principles, the answer to this question depends on whether lack of awareness of God's non-spirituality may actually preclude one's serving Him. As has been discussed, the Thirteen Principles are the fundamental concepts which are absolutely essential in order for man to relate correctly to the Almighty and His Torah.

As mentioned earlier, one who perceives God as a corporeal entity, limited in time and space, can and will ultimately feel that He can be avoided. The consequence of this error translates into the belief that man is not bound by the Torah. The lack of awareness of God's non-spirituality, on the other hand, does not bear similar consequences. His being spiritual or not does not affect our orientation in terms of being able to escape Him or serve Him. Because our orientation is not affected, the issue of spirituality is not included in this Principle.

This article is an excerpt from "Fundamentals and Faith: Insights into the Rambam's 13 Principles" by Rabbi Mordechai Blumenfeld.

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Visitor Comments: 3

(3)
Dr. Austin Louis,
June 28, 2014 1:30 PM

The power of God means that his composition transcends time and space

God, as the Almighty is simply not limited by man's limitations on how God can or cannot have a physical body. His capabilities go beyond any of man's short sighted limitations. It is conceivable that God can possess a form and simultaneously consist of spirit and still be all places simultaneously. He is not limited by space nor by time...but He is also not limited by our understanding of space and time. If He had not form, then how did He walk with Adam in the Garden, and how is it that Adam and Eve could hear the Lord walking in the Garden? Therefore, the Almighty is not confined in space or time, but He is also not confined to our limited idea of what He consists of, including His ability to have form and spirit, at His discretion and according to His desire and will.

(2)
Stephanie DeAyala-Larragoiti,
September 28, 2012 1:33 AM

Infinite: Not Confined to Time & Space

I had previously grasped that Hashem was outside of time as the creator of time. However, I had not considered the implications of the fact of infinity and non-corporeality. It is something that I have been trying to understand and you summed God's incorporeality well when you stated, "If a material object is defined as being confined to time and space, while something spiritual is confined in terms of time but not in terms of space, then it must be concluded that God is neither physical nor spiritual. The Almighty is confined neither in space nor in time." Thank you.

(1)
leo,
February 8, 2005 12:00 AM

interesting

interesting article.

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I just got married and have an important question: Can we eat rice on Passover? My wife grew up eating it, and I did not. Is this just a matter of family tradition?

The Aish Rabbi Replies:

The Torah instructs a Jew not to eat (or even possess) chametz all seven days of Passover (Exodus 13:3). "Chametz" is defined as any of the five grains (wheat, spelt, barley, oats, and rye) that came into contact with water for more than 18 minutes. Chametz is a serious Torah prohibition, and for that reason we take extra protective measures on Passover to prevent any mistakes.

Hence the category of food called "kitniyot" (sometimes referred to generically as "legumes"). This includes rice, corn, soy beans, string beans, peas, lentils, peanuts, mustard, sesame seeds and poppy seeds. Even though kitniyot cannot technically become chametz, Ashkenazi Jews do not eat them on Passover. Why?

Products of kitniyot often appear like chametz products. For example, it can be hard to distinguish between rice flour (kitniyot) and wheat flour (chametz). Also, chametz grains may become inadvertently mixed together with kitniyot. Therefore, to prevent confusion, all kitniyot were prohibited.

In Jewish law, there is one important distinction between chametz and kitniyot. During Passover, it is forbidden to even have chametz in one's possession (hence the custom of "selling chametz"). Whereas it is permitted to own kitniyot during Passover and even to use it - not for eating - but for things like baby powder which contains cornstarch. Similarly, someone who is sick is allowed to take medicine containing kitniyot.

What about derivatives of kitniyot - e.g. corn oil, peanut oil, etc? This is a difference of opinion. Many will use kitniyot-based oils on Passover, while others are strict and only use olive or walnut oil.

Finally, there is one product called "quinoa" (pronounced "ken-wah" or "kin-o-ah") that is permitted on Passover even for Ashkenazim. Although it resembles a grain, it is technically a grass, and was never included in the prohibition against kitniyot. It is prepared like rice and has a very high protein content. (It's excellent in "cholent" stew!) In the United States and elsewhere, mainstream kosher supervision agencies certify it "Kosher for Passover" -- look for the label.

Interestingly, the Sefardi Jewish community does not have a prohibition against kitniyot. This creates the strange situation, for example, where one family could be eating rice on Passover - when their neighbors will not. So am I going to guess here that you are Ashkenazi and your wife is Sefardi. Am I right?

Yahrtzeit of Rabbi Moses ben Nachman (1194-1270), known as Nachmanides, and by the acronym of his name, Ramban. Born in Spain, he was a physician by trade, but was best-known for authoring brilliant commentaries on the Bible, Talmud, and philosophy. In 1263, King James of Spain authorized a disputation (religious debate) between Nachmanides and a Jewish convert to Christianity, Pablo Christiani. Nachmanides reluctantly agreed to take part, only after being assured by the king that he would have full freedom of expression. Nachmanides won the debate, which earned the king's respect and a prize of 300 gold coins. But this incensed the Church: Nachmanides was charged with blasphemy and he was forced to flee Spain. So at age 72, Nachmanides moved to Jerusalem. He was struck by the desolation in the Holy City -- there were so few Jews that he could not even find a minyan to pray. Nachmanides immediately set about rebuilding the Jewish community. The Ramban Synagogue stands today in Jerusalem's Old City, a living testimony to his efforts.

It's easy to be intimidated by mean people. See through their mask. Underneath is an insecure and unhappy person. They are alienated from others because they are alienated from themselves.

Have compassion for them. Not pity, not condemning, not fear, but compassion. Feel for their suffering. Identify with their core humanity. You might be able to influence them for the good. You might not. Either way your compassion frees you from their destructiveness. And if you would like to help them change, compassion gives you a chance to succeed.

It is the nature of a person to be influenced by his fellows and comrades (Rambam, Hil. De'os 6:1).

We can never escape the influence of our environment. Our life-style impacts upon us and, as if by osmosis, penetrates our skin and becomes part of us.

Our environment today is thoroughly computerized. Computer intelligence is no longer a science-fiction fantasy, but an everyday occurrence. Some computers can even carry out complete interviews. The computer asks questions, receives answers, interprets these answers, and uses its newly acquired information to ask new questions.

Still, while computers may be able to think, they cannot feel. The uniqueness of human beings is therefore no longer in their intellect, but in their emotions.

We must be extremely careful not to allow ourselves to become human computers that are devoid of feelings. Our culture is in danger of losing this essential aspect of humanity, remaining only with intellect. Because we communicate so much with unfeeling computers, we are in danger of becoming disconnected from our own feelings and oblivious to the feelings of others.

As we check in at our jobs, and the computer on our desk greets us with, "Good morning, Mr. Smith. Today is Wednesday, and here is the agenda for today," let us remember that this machine may indeed be brilliant, but it cannot laugh or cry. It cannot be happy if we succeed, or sad if we fail.

Today I shall...

try to remain a human being in every way - by keeping in touch with my own feelings and being sensitive to the feelings of others.

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